Place Of Spirituality Research Articles

The Place of Spirituality and Its Manifestation in Higher Education Literacy Classroom

The Place of Spirituality and Its Manifestation in Higher Education Literacy Classroom

The ‘Secular Culture’ of Youth Work Training: Are English Universities Equipping Youth Workers to Work with Diverse Religious Communities?

ABSTRACT Most professionally-qualifying youth work programmes in the UK are secular programmes in mainstream universities. Current UK National Occupational Standards require youth workers to ‘Explore the concept of values and beliefs with young people’. Faith organisations form the largest sector of the UK youth work field and all youth workers need to be equipped to work inclusively with diverse communities. This research explored, through a semi-structured survey sent to programme leaders, the coverage of religion, faith and spirituality in youth work training courses in England. We found tensions in how religion, faith and spirituality are incorporated into programmes and how programme leaders think youth workers should engage with it in their practice. Where explicit content on religion, faith and spirituality is incorporated into training programmes, it tends to focus on controversial issues such as radicalisation. The survey revealed a lack of consensus across programme leaders as to how the NOS relating to values and beliefs should be interpreted and whether their graduates are being sufficiently equipped to work with diverse religious communities. The research exposes a need for more explicit recognition of the place of religion, faith and spirituality in youth work and in the curricula of secular training programmes.

The development of the country is the place of spirituality and enlightenment.

The development of the country is the place of spirituality and enlightenment.

A questionnaire-based study of attitudes to spirituality in people using mental health services and their perceptions of the relevance of the concept of spiritually competent practice

ABSTRACT The Aim of this study was to examine the attitudes of mental health service users towards spirituality and spiritually competent practice. A validated quantitative questionnaire was designed to elicit the perceptions of spirituality and spiritually competent practice. Participants were invited to participate in the study via social media. Standard statistical procedures, including reliability analyses, were applied. Respondents who viewed spirituality as distinct from religion were likely to place a higher value on Spirituality in Everyday Life. Those who had experienced the integration of spirituality within services they had received also placed a higher value on the place of Spirituality in Practice. The relationship between these measures and the distinction between religion and spirituality and how far spirituality had been integrated in services received and reasons for these associations are discussed in the light of the importance of spiritual care as a part of person-centred care. The evaluation by service users, of the concept of spiritually competent practice and the need for spiritual competencies in mental health staff were the most positive of all the findings.

The myth of spirituality

This article is designed to open a conversation about the place of spirituality in social work, highlight possible ethical issues, and question whether spirituality, as defined by social work and popular culture, is an immutable part of human development. Additionally, the role of social work in conducting spiritual assessments and interventions is specifically challenged, along with examples of how the misuse of spirituality can harm clients. The article also suggests that the profession would benefit from adopting an evidence-based concept of spirituality and establishing accountability standards. Findings: Until more is known about spirituality, social workers may want to consider: (1) placing a moratorium on using and developing spiritual assessment instruments until the concept can be accurately defined; (2) omitting words linked to religious symbols such as soul, anointing, blessing, etc. in social work practice; (3) conducting spiritual screenings rather than complete spiritual assessments, and (4) referring clients with spiritual questions or wanting spiritual support to experts known not to blame or harm clients and trained in the specific area of concerns expressed by the person. Applications. The time has come for social work to establish ethics, accountability, and limitations on the practice of spirituality.

Less Known Iconography of the Immaculate Conception of the Virgin Mary in the Prague Loreto in Connection with the Teaching of St Lawrence of Brindisi

The text describes and contextualises collections of sermons by Lawrence of Brindisi about the Virgin Mary called Mariale, mainly the sermons about the teachings of the Immaculate Conception of the Virgin Mary. Lawrence of Brindisi, a capuchin monk and a European diplomat, was an important person in European church history of the 16th and the 17th centuries, but his texts are not yet fully appreciated. The text compares the theological question with the works of art from Prague Loreta. The comparison of the layout of this Marian pilgrimage place and thoughts of Franciscan spirituality contained in Lawrence’s sermons demonstrates the mutual interconnection between the specific period of theological thinking and a particular example of artistic expression.

Интеллигенция как событие: валаамское наследие и его хранители в позднем СССР

The articles argues that during the last Soviet decades, preservationist activism focused on sites of historical heritage mobilized public interest and produced cohesion of the Soviet intelligentsia as a collective social actor and thus a distinctive social group. This approach deconstructs the notion of "intelligentsia" as an elusive self-referential entity – a stable community of formal status. Instead, "intelligentsia" is interpreted as a situational product of a social process that demonstrated groupness only inasmuch as its participants shared common scenarios of activism. The article specifically studies the case of the Valaam archipelago in Lake Ladoga, the site of a fourteenth-century Orthodox monastery, as a venue for developing in the 1960s–1980s the cohesiveness of the intelligentsia as an emotional community and a collective social agent. Since the mid-1960s, Valaam has been a popular tourist destination that attracts Soviet citizens seeking to "perform cultureness" by experiencing exquisite "cultural consumption." With old monastery buildings neglected or occupied by retirement homes for war veterans, Valaam emblematized cultural ruins. As a powerful symbol of historical discontinuity and loss, it was an ideal object for the rhetoric of salvation developed by Soviet preservationists. People who shared this rhetoric and concern coalesced into a group that has typically been identified as "intelligentsia." Some of the activists moved to live on Valaam more or less permanently, forming the local cultural elite who considered it a place for communal work and spirituality. Through the late 1980s, the community of Valaam preservationists mobilized and politicized by escalating the rhetoric of loss and identifying the Russian Orthodox Church as a force capable of restoring Valaam to its alleged former glory. Such rhetoric and the practical scenario brought together various groups of preservationists into a single community of social action. However, when the Russian Orthodox Church eventually fully legalized and firmly established itself in the political sphere, the result was disappointing to the intelligentsia activists. The return of the former monastery to the church, an event wholeheartedly propagated by the old Valaam keepers, made the intelligentsia redundant and even discredited them as members of the Soviet establishment. No longer having a common mission and single object of devotion, they lost their former discursive unity and group cohesiveness, and thus experienced bitter disillusionment with their goal and mission.

Spirituality in Moroccan Psychiatric Context

Objective: Assessing the place of spirituality in psychiatry seems interesting, since the spiritual life influences the psychological experience of patients, and sometimes a defense deal with life frustrations. Studies are rare in this field. Methods: We evaluate the role of spirituality in psychiatry in the moroccaon context: its palce in the lives of patients followed in psychiatry and its place in the practice of psychiatrists. We have evaluated patient socio-demographic and medical characteristics, the importance of spirituality in their life, its importance to deal with their disease. We have also evaluated the importance of spirituality in the psychiatrists practice, and if it has or not a paradox with their medical interventions. Results: The results showed that 56 % of patients were men. Patients with schizophrenia represented 37%, and 28% had a depression. Religious practices were present in 87% of patients. Religion had an important place in the life of 71% of patients and 61 % had mentioned their faith in God to deal with the disease. The majority of patients (83%) do not find a conflict between spirituality and the psychiatric cares. The majority of practitioners (90%) accept receiving a spiritual request from their patients. Conclusion: Spirituality has an important place in psychiatry in Moroccan context. Patients and practitioners consider it an important side of life, and do not find any paradox between it and psychiatric cares.

The Search for Meaning in Medicine When Confronted with Life-Threatening Illness - How to Include a Bio-Psycho-Social Model into Health-Care.

This paper aims to discover and discuss the place of spirituality in the meaning-making process for patients with life-threatening diseases like cancer. Does the search for meaning serve a specific role, or is it purely subjective? Finding constructive coping strategies can improve the quality of life. Meaning-making might be an essential coping strategy. Research has confirmed that spirituality is an integral part of meaning-making for many patients. To understand the findings of studies and their relevance for oncology and healthcare in general, definitions of religion, religiosity, and spirituality are presented. The main theoretical framework is shown in theories of the psychology of meaning. The search for meaning is discussed conceptually in psychoanalytic terms alongside developing a supporting super-ego. It aims to clarify the psychological effects and implications of faith, religion, religiosity, and spirituality on individual, interpersonal and social levels. The influence of illness on life and the impact of life on illness have to be considered, as cultural/societal challenges influence change processes. Internalization of a supportive super-ego, adequate self-regulation, and subjective illness perception/ "truth" influence (social) behavior (un)consciously. Therefore, a systems-theoretical view of the ability to accept boundaries should accompany the supporting super-ego in the process of the search for meaning. A bio-psycho-social model integrates all aspects of human life which are involved in dealing with a disease. The interest in the bio-psycho-social model is neither outdated nor new. The model is often supplemented by the factor of spirituality, which has been part of human experience throughout human history.

Positive Psychology and Spirituality: A Review Study

Unlike traditional psychotherapy approaches focused on disease and disorder, positive psychology has opened a new window to the science of psychology by emphasizing the importance of embracing all aspects of individuals. Positive psychology approach not only underlines that the positive, strong aspects of individuals and the good aspects of life deserve at least as much attention as negative facts, but also states that the negative effects of existing problems can be eliminated by identifying and supporting the positive and strong aspects of the individual. Furthermore, positive psychology highlights the necessity of examining these aspects with scientific methods. Spirituality and religious belief occupy a central position in the lives of many individuals and affect the lives of individuals in various ways. Ignoring the spiritual/religious aspect of individuals in the psychotherapy process will lead to an incomplete evaluation. This is contrary to the basic point of view of positive psychology. Positive psychology is open to adressing spirituality in the psychotherapy process. In addition, spirituality is a notion that is examined as part of character strength and virtues in the positive psychology perspective. In this study, which aims to examine the place of spirituality in positive psychology, the relationship between positive psychology and spirituality is examined within the framework of the relevant literature, the basic concepts of positive psychology are discussed within the framework of spirituality. Additionally, the characteristics of the positive psychotherapy process are examined, the studies in which spiritual/religious practices are included in the positive psychotherapy process and these studies effects were given. It is hoped that this study will complete the missing points in the literature and offer a new perspective to practitioners and researchers.

TASHKENT SHRINES RELATED TO THE NAME OF THE REPRESENTATIVES OF SUFISM

The article discusses the richness and diversity of religious ideas in the lives of the people of Central Asia, reflected in the example of these cultural monuments, the formation of a new system in which the local traditions merged with “Islamic culture” after the entry of Islam into the region. From the Tashkent oasis came the representatives of mysticism, who made a great contribution to the development of Islamic science, and the architectural monuments and shrines where they lay were a place of spirituality for the population in the Middle Ages, these monuments are a unique example of Islamic architecture in the XIV-XVI centuries, at present, scientific opinions and comments have been put forward that the attraction of local and foreign tourists to these shrines will make a significant contribution to the economy of our country.

Archival Virtue: Relationship, Obligation, and the Just Archives

Archival Virtue: Relationship, Obligation, and the Just Archives

Spiritualité, Spirituality, and Espiritualidad

Abstract This article offers a corrective to the widely held idea that the modern concept of spirituality is traceable to the seventeenth century French notion of spiritualité. Instead, the argument is made that the sixteenth and seventeenth century Spanish terms spiritual and spiritualidad are earlier expressions of the modern concept of spirituality. The article opens with an examination of the place of spirituality in the academic study of religion and proceeds to a discussion of the premises of conceptual history and modern lexicography. In the closing section, the author analyses a plethora of lexicographical and other primary source material from the medieval to the early modern periods that demonstrate the usage of the terms spirital and espiritualidad in Spain as well as in colonial Latin America. Among the sources examined are Sebastián de Covarrubias Orozco, Tesoro de la lengua castellana (Madrid: Luis Sánchez, 1611); Fernando de Valverde, Vida de Jesu Christo nuestro señor (Lima: Luis de Lyra, 1657); and Diccionario de la lengua castellana (Madrid: En la imprenta de Francisco del Hierro, 1726–1739).

Different Reality? Generations’ and Religious Groups’ Views of Spirituality Policies in the Workplace

Over the past 20 years, there has been considerable expansion, particularly spirituality theory in the workplace. Simultaneously, there has been a growth of research, most especially in practitioner publication into generational differences. The study's context is human resource (HR) policy and procedures in the workplace. Through this prism, generational perspectives and religious theory are compared and scrutinised within the United Kingdom. Two major religious groups (Muslim and Christian) and three-generational categories (Millennials, Generation X, and Baby Boomers) were selected to explore different attitudes, with participants identifying as belonging to religious groups outside of these two major religions, categorised as 'Other.' This study adopts a quantitative approach, with questionnaires gathering employees' perceptions of spirituality policy within their place of work. Although the study found differences in expectations between the religious groups and between the three generations, there is greater homogeneity than a difference in that the results provide limited support for workplace spirituality. Indeed, the study raises more questions than answers. The study uncovered areas ripe for informed debate around personal values, generations, and spirituality in the workplace. This is a relatively new research area, and our findings are in line with others that suggest that employee spiritual well-being is both underresearched and underexplored by organisations. Changing the current intransigence around the place of spirituality is overdue.

Worldviews Complexity in COVID-19 Times: Australian Media Representations of Religion, Spirituality and Non-Religion in 2020

In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural and religious minorities being particularly vulnerable to the virus in their often precarious workplaces. In addition, some religious and spiritual individuals and groups did not comply and actively resisted restrictions at times. By contrast, the pandemic also resulted in a positive re-engagement with religion and spirituality, as lockdown measures served to accelerate a digital push with activities shifting to online platforms. Religious and spiritual efforts were initiated online and offline to promote wellbeing and to serve those most in need. This article presents an analysis of media representations of religious, spiritual and non-religious responses to the COVID-19 pandemic in Melbourne, Australia, from January to August 2020, including two periods of lockdown. It applies a mixed-method quantitative and qualitative thematic approach, using targeted keywords identified in previous international and Australian media research. In so doing, it provides insights into Melbourne’s worldview complexity, and also of the changing place of religion, spirituality and non-religion in the Australian public sphere in COVID times.

Stress in Hospitality Sector and its impact on Employees in context of Uttarakhand

Uttarakhand is a northern Himalayan state in India with a boon of natural beauty, a place of sublime spirituality and famously known as ‘Devbhumi’, the Land of Gods. Hospitality is a rapidly expanding industry world-wide, and it is expected to remain a leading contributor to the global economy by generating desired foreign exchange reserves and simultaneously creating employment opportunities. Stress is simply a fact of nature forces from the inside or outside world affecting the individual. The individual responds to stress in ways that affect the individual as well as their environment. A productive employee is considered to be not only a good performer but also highly motivated with a positive attitude. The impact of stress on Performance, Attitude and Motivation is also discussed, it can help the employers too know their employees and empower them accordingly. We in this research study aim to understand the factors relating to satisfaction an dissatisfaction involved in the WLB conditions were they are working in. Further in this research paper we would also develop few techniques and measures which can be used by the hotel industries in future for efficient WLB management of their employees for better productivity and optimization of their human resource.

Monastère et société : les échanges entre le monastère et la société dans le contexte des restitutions des biens ecclésiaux

In 1990 the Cistercian monastery of Vyšší Brod in Czech Republic again welcomed monks within its walls after four decades of absence during the communist regime. The reestablishment of monastic life brought new negotiations about the position of the monastery in society. The Cistercian community seeks to revive the place as the place of Cistercian spirituality. Exploring the different layers of memory related to the monastery, we analyse the heterogenous aims in reasserting the monastery in its social environment.

Exploring the place of spirituality in Canadian health promotion.

The field of health promotion advocates a socioecological approach to health that addresses a variety of physical, social, environmental, political and cultural factors. Encouraging a holistic approach, health promotion examines many aspects of health and wellbeing, including physical, mental, sexual, community, social and ecological health. Despite this holism, there is a noticeable absence of discussion surrounding spirituality and spiritual health. This research study explored how leading scholars in Canadian health promotion understand the place of spirituality in health promotion. Using the fourth edition of Health Promotion in Canada (Rootman et al., 2017) as the sampling frame of recognized leaders in the field, 13 semi-structured qualitative interviews were conducted with authors from the book. This study is situated within a critical health promotion approach that utilizes methodologies aiming for social justice, equity and ecological sustainability. I argue that by avoiding spirituality within health promotion frameworks and education, the secularism of health promotion and its underlying values of Eurocentric knowledge production and science remain invisible and rarely critiqued. This study intends to open up possibilities for centering spiritual and non-Western epistemologies and ways of knowing that have been marginalized, such as Indigenous understandings of health and wellbeing. Restoring right relations with Indigenous peoples in Canada has taken on new urgency with the calls to action of the Truth & Reconciliation Commission report (NCTR, 2015). This is one important way that health promotion can fulfill its promise of being inclusive, relevant and effective for human and planetary wellbeing.

A framework for understanding spirituality and healthy ageing: perspectives from Aotearoa New Zealand

ABSTRACT Spirituality permeates our land, our waters, and our people; it is inherent in Māori culture, often explicit for new migrants, but frequently ignored or tokenistically acknowledged in mainstream culture. Older New Zealanders are a pluralistic population, often fiercely secular, with a small but active religious population. How we now treat our elders requires work, needs careful consideration, and vision. As a country, New Zealand has embraced the notion of ‘well-being’, with the first ‘well-being budget’ announced in 2019. But well-being, or hauora as it is known for Māori, is incomplete without spirituality. This paper examines the place of spirituality, based on understandings and observations grounded in the New Zealand context, which comprises four interrelated areas: zeitgeist, scope and definitions, models, and evidence. We suggest this framework is a useful approach to examining what can be an ineffable personal experience and challenge to society’s provision of aged care and healthy ageing.

Charting the Development of Spirituality in Social Work in the Second Decade of the 21st Century: A Critical Commentary

Abstract This article provides a critical commentary on the place of spirituality in social work scholarship in the second decade of the twenty-first century. Compared with previous decades, the applications of spirituality within social work have expanded, and understandings of what spirituality entails have become more nuanced. In part, this reflects an intention and methodology which enabled scholarship from beyond the Anglosphere to be included in this commentary, including the perspectives of indigenous peoples. Three key issues were identified in the literature: a lack of consensus as to how spirituality is understood, including whether it can be measured; the broadening scope for spirituality in social work practice, including growing recognition that spirituality has a role beyond direct practice in social policy and advocacy work; and the impact on social workers or holistic practice models which acknowledge the spirituality of service users and consequences of this for social work education. Although there are many positives to have emerged from this growing acceptance of a legitimate place for spirituality in social work, social workers need to take care to ensure that the ways they incorporate spirituality into their practice is not harmful to service users.